Ephes 5. 28. selfe and therefore better then his parents For where as they except that the Apostle saith a man must loue his wife as his owne body and that because wee ought to loue our neighbours better then our bodies and our parents best of all our neighbours and therefore also better then our wiues it is most friuolous for by the same reason a man should loue his other neighbours also better then his wife which I confesse to bee the popish charity but the Apostle by an vsuall Synecdoche there putteth the body for the whole man as hee plainely explicateth himselfe vers 33. where he saith that euery man must loue his wife euen as himselfe and therefore the reason grounded on this place standeth strong Sect 7. Next vnto our wiues parents are to be releeued Next vnto the wife and euen before our children parents are to be releeued in their necessity for though in the order of charity a man loueth his owne children better then father or mother in which regard we vsually say that loue descendeth rather then ascendeth and though as some adde the childe is neerer vnto a man then his parents because hee is of his owne substance howsoeuer heerein for my part I see no difference vnlesse it bee on the parents side for why am I not bound in neerer bonds of nature vnto them from whom I had my substance and being then vnto those who haue from me their substance and being yet seeing almesdeeds and releefe in their nature are benefits and retribution which doe cheifely respect debt and dutie and seeing wee owe more debt and duty vnto parents in respect of our being birth and breeding then vnto our children therefore in cases of extremitie wee are to preferre in ministring releife our father or mother before them when wee are so straitened in our meanes that we haue not sufficient to giue vnto both And this is a part of that honor which children owe vnto parents the which our sauiour so highly esteemeth that hee farre preferreth the releiuing of our Parents before freewill offrings and oblations which wee giue and dedicate to Gods seruice And therefore condemneth the Scribes and Pharises who excused children for neglecting this dutie in releiuing their old impotent and decayed parents vnder colour of bringing these gifts into the treasurie which should haue been bestowed on their maintenance Mar. 7. 11. 12. Mar 7. 11. 12. Sect. 8. Next vnto our Parents our children are to be cared for After parents our next care ought to be for our children of which I shall neede to say little because nature it selfe doth teach so much and vnto them I adioyne the whole familie who are vnder the charge of the Gouernours and therefore to be prouided for by them as well in their place kinde as those that come out of their own loines And though a mans kindred and friends may be neerer to him then many vnder his roofe both in respect of blood and also louing affection yet when he hath by admitting them into his family taken charge of them he is to prouide for them before the other According to that 1. Tim. 5. 8. If any prouide not for his owne and specially for those of his own house he hath denied the faith and is worse then an infidell Sect. 9. Next vnto our childre charge and familie we must releiue our spirituall kindred So that all these are in their order to be releiued before all others by the expresse commandement of almighty God euen before those who are vertuous and religious being not so neere vnto vs in these bondes of nature But next as I take it our spirituall kindred is to take place and in our works of mercy to be preferred before those who are only a kinne vnto vs in the flesh I say only because if our kindred in the flesh be also vertuous religious they are to be preferred before the other yea though they haue not attained vnto that measure and degree of grace and godlinesse so that it be in them in substance and truth and not onely in a generall bare and vnfruitfull profession as it is in many amongst vs who though they are content to be called by the name of Christians yet are in truth deuoted wordlings who professing Christ with their mouthes deny him in their liues and workes For the faithfull are T it 1. 16. children of the same father members of the same body whereof Christ is the head and coheires of the same glorious kingdome where they shall raigne together in all happines for euermore and therefore being mutually conioyned in so many bondes of loue they are to respect one another more then those who being onely a kinne vnto them in the flesh are enemies to their profession yea euen to themselues for being worldlings they loue onely their owne and not those whom Ioh. 7. 5. 6. 7. 15. 19. Christ hath chosen out of the world yea enemies to Gods grace and strangers to the common-wealth of Israel vassals of Sathan and in the state of perdition And for this also we haue our warrant out of the Scriptures for as wee are bound to do good vnto all so especially to those who are of the houshold of faith Gal. 6. 10. As our Gal. 6. 10. mercy must extend to all so principally to our brethren who stand in neede 1. Ioh. 3. 17. As we must 1. Ioh. 3. 17. communicate vnto all that want so it is required chiefly that we distribute vnto the necessity of the Saints Rom. 12. 13. And these almes aboue others haue the speciall promises of reward So Rom. 12. 13. Math. 10. 41. Hee that receiueth a Prophet in the Math. 10. 41. name of a Prophet shall haue a Prophets reward and he that receiueth a righteous man in the name of a righteous man shall receiue a righteous mans reward And whosoeuer shall giue to drinke to one of these little ones a cuppe of cold water onely in the name of a Disciple shall in no wise loose their reward And Math. 25. 40. Hee entreth the faithfull into the Math. 25. 40. possession of his kingdome because in doing the workes of mercie to his brethren they had done it to himselfe And therefore Dauid did extend his goodnesse chiefely to the Saints and excellent Psal 16. 3. And our Sauiour himselfe professeth those to be his brethren sisters and mother who did the will of his Father which is in heauen Math Math. 12. 50. 12. 50. Sect 10. Next vnto our spirituall kindred wee must respect our benefactors In the next place vnto these wee are to respect our benefactours vnto whom we our selues haue been beholding for it standeth with the rule of iustice equitie and thankfulnesse that we should requite their kindnesse and doe good vnto them in the time of their neede who haue beene beneficiall vnto vs in releiuing our wants And this argument the Apostle vseth to perswade
obduratenesse into this necessitie For if ordinarie meanes would moue vs he would not wrong vs or himselfe by vsing those which are extraordinarie Sect. 6. Reasons why we should not be ouer scrupulous Let not therefore the poores vnworthinesse hinder our bounty but taking reasonable care to bestow our almes as well as we can let vs continually exercise our selues in these works of mercy And to this purpose let vs consider that if we bee ouer-curious in choosing we shall neglect our dutie and not giue at all according to that Eccles 11. 4. Eccles 11. 4. He that obserueth the winde shall not sow and he that regardeth the clouds shall not reape Bee not saith one ouer carefull and curious in examining Olympiodorus in Eccles 11. those to whom thou shouldest giue as whether he be a beleeuer or an infidell iust or vniust for if thou hangest thus in suspence thou wilt let the seasonable seed-time passe and so finde nothing to reape in the time of haruest Secondly let vs set before vs the example of our heauenly father who maketh his sunne to rise on the euill and on the good and sendeth raine on the iust and on the vniust that so Math. 5. 45. wee may approue our selues to be his children And let vs not as the Apostle exhorteth be ouercome of euill but ouercome euill with goodnes for it Rom. 12. 21. is a notable meanes to make them like and imbrace our profession and follow our holy conuersation Beneficia in vulgus eum largiri iustituâ—riâ— Perdenda sunt multa vt semel ponas bene Senec. de benef li. 1. c. 1. when as tasting of our bountie they loue our persons for the good they receiue of vs. Thirdly let vs remember that it is much better to giue vnto many that are vnworthy our almes than that one who is worthy should be neglected in his necessitie for it is their fault if they be vnworthy but ours if being worthy we do not relieue them To which purpose one saith Be not Gregor Nazianzen Misericordia noÌ„ de meritis iudicare consucuit sed necessitatibus subvenire iuuare paupereÌ„ non examinare iustitiaÌ„ Ambros in epist ouer diligent in examining who is worthy the almes thou giuest and who is vnworthy seing it is better to giue to the vnworthy for the loue of the worthy than to hazard it that he who is worthy should be defrauded of his due for the suspicion of his vnworthines 4ly let vs consider that mercy looketh not after merit but after miserie and extreame necessitie and chiefly intendeth to relieue their pouertie and not to examine their righteousnes It is one thing saith Chrysostome to be a Iudge and another to be Chrysost de Lazaro Conc 2. Tom. 2. col 1350 Nâ—m ad hâ—c vt pauper dignus â—abâ—â—tur eleemâ—sâ—â—a satis est â—gâ—â—â—as c. Nâ—c moribus camus sed homini c. Ibidâ—m a giuer of almes and therefore they are called almes because we also giue them to those that are vnworthy And againe Only the want and penurie of the poore man maketh him fit to receiue an almes c. Neither doe we giue to the manners but to the man nor doe we take compassion on him for his vertue but for his miserie Fifthly let vs know that if God should take the same course with vs as we doe with the poore and examine our merits and deserts before he would bestow his gifts vpon vs we should neuer haue our requests granted but hopelesly perish in our wants and miseries Sixtly let vs forbeare these ouer strict examinations of the poore that craue our helpe seing we shall not so much comfort and refresh them by our gifts as vexe and torment them by our harsh maner of giuing To which purpose Chrysostome demandeth Chrys in Math 10 Homil. 36. Tom. 2. Col. 328 Why doest thou saith he afflict the distressed and wretched soule he flyeth vnto thee as vnto a safe harbour and why then doest thou raise against him these waues and billowes and tossest him with a greater tempest than that of his pouertie why doest thou condemne him to the suffring of further miserie would he thinkest thou haue come vnto thee if he had expected such hard measure or if he looked for such entertaynment and yet would come his case is to be pittied so much the more because he was thrust into thy presence by meere necessitie Finally consider that though the poore be vnworthy to whom thou giuest yet God is worthy for whose sake thou giuest and if thou giuest in obedience to his commandement though it be cast away in respect of the party who receiueth thy almes yet not vnto thee who bestowest them and though in respect of their vnthankfulnesse and wickednesse thou mayest justly complaine with the Prophet in another case that all that thou hast done for Esa 49. 4. them is in vaine yet thou mayest also surely conclude with him that thy iudgment is with the Lord and thy workes with thy God who will in no case suffer it to go vnrewarded Sect. 7. Their obiectioÌ„ answered who refuse to giue because they haue many children The last obiection which worldlings make against the exercise of the workes of mercy is that they haue a great charge and many children and therefore they must not giue away their goods to strangers for the Apostle teacheth vs that Parents must lay vp for their children and that he who neglecteth this dutie hath denyed the faith and is worse than an Infidell Unto whom I might 1 Tim 5. 8. Basil de diuitijs paupertato orat 14. answer with Basill Ne transferant culpam in insontes let them not lay the blame vpon those who are innocent for they who are miserable hauing wife and children would not be liberall if they were without them Againe was not the Gospell written as well to the marryed as vnmarryed to Parents as well as those who haue no children and are not therefore both alike to yeeld obedience and equally bound to performe these works of mercy Did they desire of God children to this end that they might pleade by them a priuiledge to neglect his commandements or may they not iustly feare if they thus abuse the blessing of posteritie that God will lessen their number lighten them of this charge and so take away their excuse by depriuing them of their chiefest comfort the which should be iust with God thus to punish them seeing they make idolls of them louing them better than they do God that gaue them But thy children are deare vnto thee and must be prouided for And good reason yet let thy God be dearer and let them not make thee to neglect him who gaue thee to thy selfe and them vnto thee and hath prouided all that thou injoyest both for thee and them Prouide for them competencie and sufficiencie but deny not vnto God of thy abundance and superfluitie De
the Corinthians to contribute vnto the necessity of the poore Saints 2. Cor. 8. 14. That now saith hee 2. Cor. 8. 14. at this time your abundance may be a supply to their wants that their abundance also may be a supply for your wants that there may be an equalitie In which regard our benefactours are to be preferred before our kindred in the flesh because though we be tyed vnto these in a neerer bond of alliance blood yet we are more straightly bound to the other in the bond of iustice common equitie according to that Pro. 18. 24. A man that hath Pro. 18. 24. friends must shew himselfe friendly and there is a friend that sticketh closer then a brother Sect. 11. Next vnto our benefactors we must extend our bountie to our kindred in the flesh Next vnto our benefactours wee must extend our bounty to our kindred who are not onely of Gen. 29. 13. 14. the same flesh with vs in respect of nature and common parents but in regard of neere alliance and consanguinitie being lately and immediately sprung from the same Progenitours And this bond of naturall affection tyed euen churlish Laban himselfe in all kindnesse and loue to his kinsman Iacob till it was broken by his worldlinesse and the violent strength of his greedie couetousnesse Gen. 29. 13. 14. From whence wee learne that they are more churlish then Laban who hauing abundance wil not acknowledge their poore kindred nor Minister any thing to their necessities Sect. 12. Next vnto our kindred wee must releiue cōmon friends and neighbors In the next place vnto these wee are bound to releiue before others our common friends and neerest neighbors who dwell in the same place parish for besides the bond of neighborhood we are in this regard also to preferre them before others because through Gods prouidence they are first offered to our view and haue the oportunity of discouering vnto vs their wants and miseries To which purpose one saith whenas thou canst August de doct Christ not doe good vnto all thy care must principally extend to those who by place time and other opportunities are as it were by a certaine lot more straightly and neerely ioyned vnto thee And the rather because being neere at hand they are as occasion serueth ready to performe vnto vs mutually according to their poore power all good offices and Christian duties according to that Pro. 27. 20. better is a neighbour that is neere Pro. 27. 10. then a brother farre of Sect. 13. Next vnto our neighbours we must respect our Country-men and then strangers Next vnto our neere neighbours we are to releiue the inhabitants of the same City Sheere Deut. 15. 7. and Countrie before those who are of other nations according to that Deut. 15. 7. If there be among you a poore man of thy brethren within any of thy gates in thy land which the Lord thy God giueth thee thou shalt not harden thine heart nor shut thine hand from thy poore brother And vers 11. Thou shalt open thine hand wide vnto thy brother to thy poore and thy needie in thy land c. But yet wee are not so onely to respect them as that we are to neglect poore Christians of other Countries but they also are in the next place to be releiued according to that Leuit. 25. 35. If thy brother bee Leuit. 25. 35. waxen poore and fallen in decay with thee then thou shalt releiue him yea though he be a stranger or a soiourner that he may liue with thee And this is a part of that good hospitalitie which the Apostle exhorteth vnto Rom 12. 3. and commendeth vnto Rom 12. 13. Heb 13. 2. Gen 18 3. 19. 2. Esa 58. 7. vs in the example of Abraham and Lot Heb. 13 2. Be not forgetfull saith he to entertaine strangers for thereby some haue entertained Angells vnawares And this is a part of that fast which God requireth that we bring the poore which are exiled or cast out into our houses especially when as they suffer banishment for the profession of the Gospell for then in receiuing them wee receiue Christ and performe one of those works of mercie which shall be so richly rewarded at the last day Matth. 25. 35. I was a stranger and you tooke Matt 25. 35. me in In which regard they are to be relieued with the chiefe of our spirituall kindred and to haue the next place to our owne children and familie reserued for them And this dutie is commended in Gaius who charitably entertayned the brethren who were strangers and the neglect hereof condemned in proud Diotrephes who receiued not the brethren himselfe and also forbad those that would Ioh. Epist. 3. 5. 10. Ioh. epist 3. v. 5. 10. Sect. 14. We must suffer our bounty to extend to our enemies Yea so full of mercy and christian charitie ought we to be that our good deeds as occasion serueth Rom. 12. 20. must not only extend vnto our friends neighbors and strangers but euen vnto our enemies according to that Rom 12. 20 If thine enemie hunger feede him if he thirst giue him drinke An example whereof we haue in the good Prophet Elisha who 2 King 6. 22. would not suffer the Aramites to be smitten with 2 King 6. 22. the sword but contrariwise caused them to be releiued in their necessitie whereby he so wonne their loue that they came no more to invade the land of Israel Sect. 15. A caution for the better vnderstanding of the former rules And thus we haue shewed in what order we are to proceede in doing these workes of mercy preferring our wiues next vnto our selues before all whatsoeuer our Parents before our children and these with the rest of our familie before all others our spirituall kindred and benefactors before them who are onely of our kindred in the flesh our kindred before common freinds and neighbours and these before strangers and strangers also before enemies so that if our liberalitie cannot through the straitenesse of our estates extend to all sorts then must we stretch it as farre as we can according to this order Which is to be vnderstood if they be in other things alike that is like in want and pouertie and like in pietie and honestie for otherwise we must as hath beene shewed releeue those who are our enemies being in extreame necessitie euen before our owne children being but in ordinarie want and those who are religious vertuous being further of before those who being vicious and gracelesse are neerer vnto vs. And so when we are linked vnto any in many of these bonds we are to preferre them before any of those to whom we are but bound in some one particular if they be not our Parents or vnder our own charge gouernment as a godly kinsman before one who is as religious but nothing a kinne vnto vs or a kinne vnto vs but not so
for want of foode and apparell or as the Kings Almner should thus mispend the money and treasure entrusted vnto him for the vse of the poore they would be counted no better than theeues amongst men so if they who being placed in these offices by God doe mispend his rich talents after the same maner they shall one day be arraigned as notorious theeues before his iudgement seate and receiue the sentence of condemnation for robbing both their maister and their fellow-seruants Yea they commit not only theft but also sacriledge for that which we are commanded to giue vnto the poore is consecrated to Gods seruice and is in some sort a part of that portion which belongeth vnto him whereof it is that almes-deeds are called by the name of sacrifices which were alone to be offred vnto God and therefore seeing the Lord hath allotted this part of his portion for the vse of the poore it is not only theft against them but sacriledge against God himselfe to rob and spoyle them of it Finally if detayning from the poore that due releife which belongeth vnto them they suffer them to perish in their wants they do stand guilty before God not only of theft and sacriledge but also of the sinne of murther because they depriue them of the meanes whereby their liues might haue beene preserued according to that Eccli 34. 21. The bread of the needie is their Eccli 34. 21. life he that defraudeth him thereof is a man of blood For whereas in the sixt commandement God forbiddeth murther he forbiddeth also the neglect of the meanes whereby the life of our neighbour might bee preserued and susteyned In which regard Ambrose doubteth not to say Si non pauisti occidisti Thou hast killed the poore if thou hast not fed them And againe This is to kill Hee est occidere hominem vitae suae ei subsidia denegare Amb. in Psal 1 18. a man when we deny vnto him the meanes of preseruing his life For he is alike the cause of the falling of a staffe who pulleth away his hand which held it vp and he who taketh and casteth it downe and he is the cause why the fire goeth out that with-draweth the fuell which should nourish it as well as he who casteth water vpon it And therefore as he inferreth take heede that thou doest not include in thy bagges the health and safety of thy neighbour and as it were bury in the graue the life of the poore Sect. 5. That God hath aâ—lotted all wee can spare to the poore as their portion Secondly it is not onely an act of mercy but also of iustice to giue almes to the poore because the Lord who is the cheife owner of our goods hauing appointed all that wee can spare to their vse it is not our owne but their portion allotted vnto them which they haue as good right vnto as we haue to the rest because it is ratified vnto them by the same authoritie For if wee haue right to the maine estate because God in his bounty hath giuen it vnto vs then they haue right also to the ouerplus which wee may well spare by vertue of the same donation Onely here is the difference that God hath giuen vnto vs our riches immediately himselfe but vnto the poore mediately by vs whom he hath inioyned to performe vnto them these duties of mercie and Christian charity In which regard as it is theft in vs to rob them of that portion which God hath alotted vnto them so it is theft in the poore to take it from the rich without their consent seeing they haue the right of disposing them from God euen as it is theft in the inferiour seruants if when the steward neglecteth his dutie in feeding and prouiding for them they take vpon them to be their owne caruers for as it is the will of the Master that he should feede them so also that they should be fed by him and not forcibly take it from him by fraud or violence To this purpose one saith it is the bread of the hungrie which â—st paâ—is sâ—mi 〈…〉 mouldeth in thy binge or cupbord it is the coate of the nes nudi tunica quam tu in conclaui conserâ—â—aâ— c. Basil naked which hangeth vselesse in thy chamber or wardrope they are the shooes of him that goeth barefoote which lye rotting by thee It is the siluer of the needy which rusteth in thy chests and so many thou dost iniure as thou canst and dost not releiue in their wants and miseries And another saith that it is alike faultie and blameworthy to take from the right owners Ambros in Lucâ—m to denie necessaries to the poore when wee haue abundance And therefore know that thou spoylest so many of their goods as thou deniest releife vnto when thou art able to giue it In which regard the Apostle Iames speaketh thus vnto rich men who neglect this duty Iam. 5. 1. Go to now yee rich men weepe and houle for your miseries that shall come vpon you Iam 5. 1. 2. Your riches are corrupted and your garments moath-eaten your gold and siluer is cankerd and the rust of them shall be a witnesse against you and shall eate your flesh as it were fire you haue heaped treasure together for the last daies And the wise man speaking of almes maketh it a matter of dutie and not of meere beneuolence Pro. 3. 27. withhold not good 〈…〉 from them to whom it is due when it is in the power of thine hand to doe it And this is implyed by the name διακονια that the Apostle vseth to signifie 2. Cor. 3. 4. 9. 1. Heb. 6. 10. almes and διακονησαντες to signifie those that giue them which doe not import a meere gift out of free choyse but a ministration and seruice which we are required to doe vnto those of the same family who neede our helpe at the appointment of our great Lord and Master Sect 6 Their obiection answered who say their goods are their owne so that they need not to giue except they list So that here is met with one speciall obiection of worldly men whereby they excuse their not giuing of almes when they are pressed vnto them namely that their goods are their owne therefore they are not tyed to imploy them in such vses but haue free libertie to dispose them at their pleasure seeing they are not absolutely their owne but the Lord who is chiefe owner of them hath onely entrusted these talents vnto them as his seruants stewards not giuing them full authority to dispose them at their pleasure but hath limitted them to those vses which hee hath appointed and determined of which this is one of the chiefe that they giue some chiefe portion of them to the releife of the poore According to that of the Apostle 1. Pet. 4. 10. As euery 1. Pet. 4. 10. εἰς ἑαυτοὺς αá½Ï„ὸ διακονοῦντες man hath receiued the
lodging yea euen if neede should require the vse of his owne bed if he remember that he was content so farre to abase himselfe for our sakes as to make a stable his chamber and a manger his lodging Who could deny to clothe him being naked who hath clothed our nakednes and couered our filthinesse with the precious robe of his righteousnes in which we stand accepted before God and receiue the blessing of eternall happinesse Who would not spare food out of his owne belly to releiue poore Christ who hath giuen vnto vs his blessed body to be our meate and his precious blood to bee our drinke whereby our soules and bodies are nourished vnto euerlasting life Who would not leaue all pleasure and profit to goe and visit him in his sicknes and imprisonment that came to visit and redeeme vs with the inestimable price of himself when we were inthralled in the miserable bondage of sinne sathan hell and condemnation and to set vs free in that glorious libertie of the sonnes of God was content to be himselfe apprehended like a malefactor imprisoned arraigned accused blasphemed and rayled at buffeted spit vpon whipped crowned with thornes condemned to death and crucified betweene two theeues Neither let vs excuse our hardnes of heart in denying releefe to the poore by saying that though wee reject them yet we would if Christ were in their place shew all loue vnto him seeing this is but to couer our rockie obduratenes with the filthy vaile of impious infidelitie For Christ in his word hath plainly told vs that what we doe to his brethren and poore members he Math. 25. 40. 45. doth esteeme as done vnto himselfe and therefore if thou still refuse to releeue the poore either confesse thy infidelitie which will not let thee beleeue him or thy hardnes of heart which will not suffer thee to releeue and comfort him Sect. 10. What we giue to the poore is giuen to God himselfe Lastly it is a iust and righteous action to giue vnto the poore seeing in giuing vnto them we Pro. 19. 17. giue vnto God himselfe for as the Wise-man speaketh He that hath pitty on the poore lendeth vnto the Lord Pro. 19. 17. Now what can be more equall and iust than to giue a little vnto him who hath giuen all vnto vs especially seeing he hath granted vnto vs the vse only of that we possesse reseruing still the chiefe proprietie vnto himselfe and to spare something vnto the poore out of our abundance at his request who hath not spared to giue vnto vs his onely begotten and dearely beloued Sonne that by a shamefull death he might free vs from euerlasting death condemnation and purchase for vs eternall happinesse yea in truth what madnes is it to deny being requested to giue at his appointment some small portion of our goods who by his owne right and authoritie may take all and what senseles folly were it to turne away our face from him when he asketh in the behalfe of the poore some earthly and momentany trifles from whom we expect as his free gift heauenly happinesse and euerlasting glory D◠〈…〉 â—o quod dedi tibi 〈…〉 quaro mihi non donas da reddo Habâ—isti me largitoreÌ„ facito debitorem Aug. de verbis Domini Christ saith Augustine thus speaketh vnto thee Giue me something of that which I haue giuen vnto thee I aske but mine owne and wilt thou not giue it Giue and I will restore thou hast found me a free giuer and now make me to become thy debter CHAP. 16. That in the workes of mercy wee resemble God please him and make our calling and election sure Sect. 1. That we resemble God in these works of mercy ANd so I come froÌ„ the reason included in the name of righteousnes here giuen to almes to those maine arguments whereby the Psalmist enforceth this dutie which are plainly expressed in the text The first whereof is the lasting benefit wherewith these workes of mercy shall be rewarded in these words his righteousnes endureth for euer Where two things are to be considered first the benefit or priuiledge promised to the mercifull man the which is the fruit and profit of his beneficence And the second is the time how long this benefit and fruit of his good deeds shall last that is not only in this life but also in the life to come for his righteousnesse or the fruit of his mercy towards the poore endureth for euer The benefits which accompany these works of mercy are inestimable and innumerable for first the inward habite of goodnes and mercy in our hearts exercised in the outward actions of liberalitie and bountie by our hands doth make vs to resemble God himselfe and that in such an attribute as he delighteth in aboue others to stile himself withall For howsoeuer he is infinite in glory greatnesse iustice power and all perfections yet most vsually in the Scriptures he is called a God of mercy and compassion And hereby principally he made himselfe knowne vnto Moses desiring to see him Exod 34. 6. The Lord the Lord God mercifull and Exod. 34. 6. gracious long-suffring and abundant in goodnes and truth keeping mercy for thousands forgiuing iniquity and transgression and sinne c. So in the Scriptures though his workes be described to be most excellent incomprehensible past finding out yet his mercies are said to be aboue them all And therefore seeing mercy and goodnesse doe make vs aboue all other graces to resemble God and then the creature attaineth to greatest perfection and blessednes when he is likest and commeth neerest vnto the excellencie of his Creator And seeing we professe our selues to be children of our gracious and glorious God and we can no way grace our selues so much as by resembling our heauenly father in those Attributes wherein he most shineth and excelleth and nothing maketh vs more like him than mercy and compassion let vs hearken vnto our Sauiours exhortation and be mercifull as our heauenly Father is mercifull Luk. 6. 36. Luk. 63. 6. Sect 2. That the works of mercy please God and make vs accepted of him Secondly nothing maketh vs more pleasing and acceptable vnto God then this inward goodnesse outwardly exercised in the workes of mercy and compassion And this must needes follow vpon the other for the more like we are vnto God the more hee liketh vs and the neerer we approach vnto him in his perfections the better he loueth and approueth vs it being the nature of loue to arise from likenesse betweene them that loue and those that are beloued And therefore Fructus sit laboris placere melioribus Symacâ—us God being infinitely gracious and mercifull best liketh those who shine brightest in his own beautie and best loueth those children which most resembling their heauenly Father doe approoue themselues to be legitimate And this appeareth by the Scriptures where God so highly prizeth and esteemeth mercie and the
workes wherein it is exercised towards the poore that he preferreth them before the outward act of religious duties Hos 6. 6. I desired mercie and not sacrifice This Hos 6. 6. is the oblation which he chiefly requireth wherwithall Eleemosyna est non tantum pro sacrificio sed prae sacrificio saith the Hypocrite shall I come before God and bow my selfe before the high God shall I come before him with burnt offrings with calues of a yeare old will the Lord be pleased with thousandes of rammes or with ten thousands of riuers of oyle shall I giue my first borne for my transgressions and the fruite of my body for the sinne of my soule No none of all these saith the Prophet but if thou wouldest be accepted of God I will tell thee what he requireth Mich. 6. 6. 8. of thee to doe iustly and to loue mercie and to walke humbly with thy God Mich. 6. 6. 8. This hee esteemeth the most acceptable sacrifice To doe good and communicate forget not for with such sacrifices God is well pleased Heb. 13. 16. This is the fast Heb. 13. 16. that he delighteth in to deale thy bread to the hungrie and that thou bring the poore that are cast out into thy house when thou seest the naked that thou couer him and that thou hide not thy selfe from thine owne flesh Esa 58. 6. 7. This is pure religion and vndefiled Esa 58. 6. 7. before God to visite the fatherlesse and widdowes in their affliction and to keepe himselfe vnspotted of the world Iam. 1. 27. Finally these almesdeedes Iam. 1. 27. and workes of mercy are not only an odour of a sweete smell a sacrifice acceptable well-pleasing vnto God as the Apostle speaketh Phil. 4. 18. Phil. 4. 18. but also such an oblation as if we offer vnto God with a liuely faith the vse of Gods creatures shall become cleane vnto vs according to that of our Sauiour Luc. 11. 41. Giue almes of such things as Luk. 11. 41. you haue and behold all things are cleane vnto you Not that almes satisfie for our former sinnes as the Papists inferre out of this place and so make all things cleane vnto vs but only hereby thus much is signified that if wee giue almes out of a liuely faith all things are cleane without Iewish and Pharisaicall washings inuented by them for the purifying of Gods creatures of which the text specially speaketh Sect. 3. That by these works of mercy wee make our calling election sure Thirdly by these works of mercy we make our calling and election sure for if we doe these thinges that is adde to our knowledge brotherly kindnesse and to brotherly kindnesse charity and so abounding in these graces be neither barren nor vnfruitfull in the knowledge of our Lord Iesus Christ we shall neuer fall 2. Pet. 1. 7. 8. 10. and this the Apostle Paul 2. Pet. 1. 7. 8. 10. maketh an infallible note of our election Col. 3. 12. Put on as the elect of God holy and beloued Col. 3. 12. the bowels of mercie and kindnesse c. And as these workes of mercy are vndoubted markes of our election so also of all the inferiour meanes whereby it is effected as first of sauing knowledge and spirituall wisedome for the wisedome that is from aboue is full of mercie and good fruits Iam. 3. 17. Iam. 3. 17. Secondly of vnfained repentance and our sound conuersion whereof it is that Daniel counselleth Nebuchadnezzar to approue his repentance and conuersion vnto God by these speciall fruites Wherefore saith he O King let my counsell be accepted vnto thee and breake off thy sinnes by righteousnesse and thine iniquities by shewing mercie to the poore Dan. 4. 27. The which Zachaeus practised Dan. 4. 27. for no sooner was he conuerted vnto God but to testifie his vnfained repentance hee giueth halfe Luc. 19. 8. of his goods vnto the poore Thirdly they are infallible signes of a liuely faith whereby we may approoue it vnto men because they are those good fruits which spring from it according to that Iam. 2. 18. Shew me thy faith by thy workes and I Iam. 2. 18. will shew thee my faith by my workes Which fruits if our faith beare not it is dead and not a liuing body but a carcase that breatheth not vers 26. For if we be truely assured of Gods loue towards vs we will vndoubtedly loue him againe and if wee loue him vnfainedly wee will also loue our neighbours for his sake and be readie to shew all duties of loue to all those that need our helpe So also they are in this regard signes of a liuely faith seeing thereby we apprehend Gods promises so are encouraged to doe these workes of mercie for his sake for no man easily parteth with his worldly goods to these vses vnlesse by faith he be assured that he shal haue in lue of them heauenly and euerlasting treasures Fourthly they are vndoubted signes of our loue towardes God whenas we so loue the poore for his sake as that we be content to spare somewhat euen from our owne backes and bellies that wee may the more liberally communicate vnto their necessities And as our almes are a signe of our loue to God so the quantitie of our almes respect being had to the proportion of our state is a signe of the quantity of our loue for he loueth but little that hauing much giueth but little and contrariwise his hart is inflamed with feruent loue who hath it inlarged with bountie towards his poore brethren the extension of our loue towards them being the true touchstone of the intention of our loue towards God And as a great tree with many and large branches are an vndoubted signe of a roote proportionable in greatnesse and a small shrub aboue the ground plainly proueth that the roote also is small which is vnder it so is it with our loue and almes-deedes which spring from it for if we be bountifull in almes wee are plentifull in loue if we be slacke in giuing wee are cold in louing but if we be vtterly defectiue in bringing foorth these excellent fruites then it is a manifest signe that this grace of Gods loue is not rooted in vs. For if any man haue these worlds goods and seeth his 1. Ioh. 3. 17. brother haue need and shutteth vp his bowels of compassion from him how dwelleth the loue of God in him And as they are manifest signes of our loue towards God so also of our loue towards our neighbours when as wee carry ourselues in all Christian bounty towards them as vnto children of the same father and members of the same body suffering with them in their wants through compassion and fellow-feeling and reioycing with them in their fulnesse and prosperity And as they are plaine demonstrations of our faith and loue so also direct proofes of their sincerity and truth and that they